MA S TER 

NEGA  TIVE 

NO.  93-81223-14 


I* 


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AUTHOR: 


GREENWALT,  MRS.  MARY 
ELIZABETH  HALLOCK- 


TITLE: 


TIME  ETERNAL 


PLACE: 


[PHILADELPHIA?] 

DA  TE : 

[190- 


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1 
GreenoTfalt,  Mra^  Mary  Elizabeth  Hallock-,  18?l-i   J 

Tir.e  eternal,  by  Mary  Hallock-Groenewalt. ..  loo*  1 
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TIME  ETERNAL. 


By  MARY  HALLOCK-GREENEWALT, 

1424  MASTER  STREET, 
PHILADELPHIA,  PENNA. 


Lecture  delivered  under  the  auspices  of  the  Public  Libraries 

of  Philadelphia. 


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II.. 


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*TIME  ETERNAL 

BY  MARY  HALLOCK-GREENEWALT 

There  was  once  a  man  who  said  to  himself,  ''When  I  travel 
from  the  Atlantic  to  the  Pacific  on  the  railroad  train  I  gain  three 
hours;  when  I  go  all  the  way  around  the  world  I  gain  a  day;  now 
supposing  I  travel  all  the  time!  I'd  never  die,  because,  of  course,  I 
would  never  be  quite  as  many  days  old  as  I  would  have  been  had 
I  not  kept  moving." 

This  man,  so  the  newspaper  said,  went  crazy  thinking  over  the 
problem.     I  hope  such  a  fate  may  be  spared  us. 

Perhaps  all  of  us  have  at  some  time  or  other  speculated  on  this 
subject  of  time.  How  strange  this  thing  which  never  had  a  begm- 
ning  and  will  never  have  an  end  !  How  truly  bewildering  such 
eternity!  This  little  peculiarity,  that  of  wondering  about  this  phe- 
nomenon, we  have  shared  with  the  greatest  thinkers  of  all  ages. 

Before  engaging  in  the  particular  problem  of  our  subject  let  us 
rehearse  briefly  the  opinions  of  some  of  these  various  men: 

Aristotle,  in  the  4th  century  before  Christ,  defined  time  as  the 
"  measure  of  motion  with  reference  to  the  earlier  and  later."  So  far 
as  this  goes  it  must  be  approved.  Time  as  we  think  it  is  msepar- 
able  from  motion  because  it  is  being  acted  away.  If  all  thmgs  were 
stationary  and  immovable  there  would  be  no  earlier  or  later. 

Then  came  the  Stoics,  about  308  B.C.,  who  defined  time  as  the 
extension  of  the  motion  of  the  world,  which  they  said  was  infinite 
both  in  the  direction  of  the  past  and  of  the  future.     This  we  can 


j> 


notes  and  facts  could  be  exhaustively  set  forth. 


2  TIME  ETERNAL 

hardly  accept  because  the  motion  of  the  world  has  nothing  to  do  with 

Had  r;  "  "  ^'°""  ""^  '""^  ^*°'y^'*''  -•'-''  °-  subject  Cn 
Had  that  man  travelled  all  the  time,  had  he  gone  arounJ  the  world 

instantaneously,  around  and  around  in  a  pneumatic  tube,  he  wou  d 

have  been  just  as  old  as  if  he  had  remained  sitting  at  his  home      hS 

self.     We  have  used  the  turning  of  the  world  as  a  measure  but  the 

fToTtW %" n'"'  '"  '°  ""'  '""^  '''■  O-  *•-  -  quite  Sep  rite 
from  that  of  all  morgan.c  things  about  us,  except  in  so  far  as  theL 
inorganic  thmgs  keep  up  the  mechanism  of  the  body. 

Pl^fn^''-^  ir'^fJ  ^"*"'  '"*''  ^^^  '"^J^^*  '"  ^  different  way  when 
Plato,  m  the  oth  century  B.C.,  and  Thomas  Aquinas    in  tLlT^ 

TIZ  ^'%^'!";:*' ^'^•d  that  time  began  with  the  wo  Id      "This  " 
the  latter  sa.d,  "had  not  existed  from  eternity,  but  had  been  called 
mto  existence  out  of  nothing  by  God's  almigh  y  power  at  a  de  er 
mmate  mstant  in  time,  with  which  instant  time  began. " 

Plato  realized  evidently  that  matter  developed  into  form  onlv 

stand  ih  n :  "°"r  "''^'^  ^°""^  ^^  ^^"^^^  ^-  ^^^^ 

stand  what  I  mean  if  you  can  imagine  the  world  a  mass  of  moving 
Jlecules,  something  as  little  particles  of  matter  show  up  i„  r  aj 

pattern,  like  electriJfounTainrTaleidorp:.  ^^^  ^^^T 

the  bel       tV''  *'"^  ^^°"''  •^^  nothing'regular  enough  by  whch 
the  before  and  after  could  be  reckoned.  "X  wnicn 

After  Plato  came  a  man  who  said  that  time  must  have  had  a 
thoXL"  "  ""''  ""'"  ''^^^  ^^^^''^''  '"^^  P— t  moment     As 

at 'ris  f^  rLgi^inru^  ^  — ^'^  ^^^^<^'  -- 

that  twh  'rf'  ''S  T'"'^  '''^^"  '^"  ^^^""^  ^''^t  the  soul,  the  spirit 
that  which  possibly  has  nothing  to  do  with  our  bodies,  could  not  be 

in  t),?'",'^r'  *^'  *™'''  °°*^  f°""d  '"  the  philosophv  of  the  Tews 
After  the  15th  century  the  truth  was  formulated  that  we  never 


•'fcV 


*   I       «4 


MARY  HALLOCK-GREENEWALT  3 

can  think  of  anything  except  it  be  connected  with  either  time  or 
space,  and  in  the  17th  century  Leibnitz  said  simply  that  ''space  is 
the  order  of  co-existing  phenomena,  while  time  is  the  order  of  suc- 
cession of  phenomena."     And  then  came  Kant. 

I  have  in  the  world  of  letters  two  great  overweaning  admira- 
tions.    One  of  them  is  Darwin,  the  other  is  Kant.     To  say  that  I 
would  have  been  willing  to  wash  their  feet  and  dry  them  with  my 
hair  is  too  trilling.     To  say  that  I  would  have  been  willing  to  sacri- 
fice my  life  rather  than  that  they  should  not  have  lived  is,  so  far  as 
I  can  tell,  without  being  brought  face  to  face  with  the  proposition, 
nearer  the  feeling.     It  is  not  quite  so  much  what  Kant  did  as  the 
way  he  did  it  which  makes  the  mouth  gape  and  the  eyes  open  wide. 
His  conclusions  were  reached  through  as  subtle  and  abstruse  rea- 
soning as  may  be  possible  to  any  human  mind.     And  yet,  we  are 
going  to  try  to  explain  from  a  strictly  material,  physical  standpoint 
that  which  this  extremely  great  man  seized  so  gloriously,  through 
things  which  we  cannot  see,  which  we  cannot  feel,  which  we  can  only 

think. 

Kant's  icfea  was  that  time  is  "our  particular  way  of  looking  at 
things. "  That  our  sort  of  time  at  least  does  not  exist  in  a  chair  or 
table,  or  the  air,  or  the  earth.  That  we  see  all  things  in  a  medium  of 
time  because  it  is  a  peculiarity  of  the  brain  to  do  so.  His  difficulties 
regarding  the  subject  are  our  difficulties.  His  questioning  arose  out 
of  the  impossibility  of  conceiving  of  time  as  either  having  bounds 
or  as  having  none  absolutely. 

After  Kant  came  Herder,  who  said  that  what  was  needed  was  "  a 
Physiology  of  the  Human  Faculties  of  Knowledge  ;"  then  Herbert, 
who,  born  in  1776,  held  "  that  space  and  time  are  the  results  of  the 
psychical  mechanism; "  and  then  Trendelenburg,  whose  idea  was  that 
time  and  space  are  products  of  the  "motion"  which  takes  place 
within  and  without  us  as  well. 

Here  our  work  begins.  We  accept  the  suggestions  of  these  last 
three  men,  but  we  are  going  to  dare  to  specify.  We  are  not  going  to 
be  content  with  saying  that  physiology  in  general  is  at  the  root  of 
our  sense  of  time,  we  are  going  to  say  what  part  of  physiology  it  is. 
We  are  not  going  to  be  satisfied  with  saying  that  the  motion  withm 
has  given  us  a  sense  of  time,  we  are  going  to  say  what  motion. 

I  feel  particularly  emboldened  to  do  this  because  it  seems  to  me 
the  testimony*  already  offered  by  music  has  a  vital  bearing  on  the 
subject. 

•  N.  B.    See  Popular  Science  Monthly  for  Sept.  1903,  Pulse  and  Rhythm. 


*  TIME  ETERNAL 

A  character  in  Mr.  James  Huneker's  Melomaniacs  (the  word 
means  music-maniacs)  thought  that  through  music  he  could  find  the 
fourth  dimension.  I  am  hopeful  enough  to  think  that  music  may 
prove  the  means  through  which  we  may  have  been  led  to  know  more 

the  art^/'™'^^'    '^"'^  ''^^  ""'"     ^'  °°^  ^™^  ^^^  ^^^  ^^"^''^^  °^ 

The  first  step  is  to  define  time.     Most  of  the  dictionary  defini- 
lons  are  not  such      When,  for  example,  the  Standard  Dictionary 

ZriJ^T-  '"  ^  1  '"  P'"°^  *'*■  '^"'■^''°"'  ^^  ^^^  practically  say- 
ing that  Time  IS  Time.  Let  me  coin  a  definition  for  you:  Time  is 
periodic  motion  recording  change  within  the  organism,  and  thought 
of  by  It  as  extending  forward  in  one  dimension  only. 

No  one  will  quarrel  with  the  fact  that  time  is  inseparable  from 
change     That  that  change  must  record  within  us  we  have  ien 
from  the  little  story  of  the  man  who  thought  that  by  travelling 
around  the  world  he  could  beat  time.     Let  me  repeat  ^hat  we  are 
considering  time  only  in   the  form  in   which   it  appears   to   us 
Dwel^rs  in  Mars  may  for  all  we  know  have  a  toSly  difflent 
Idea  of  time  from  us,  "a  sort  of  time"  which,  in   Prof.  Royce's 
words,     may  include  the  truth  of  ours  and  still  make  clear  how  the 
world  process  somehow  returns  into  itself. "    A  sort  of  time  in  other 
words   which  would  make  it  unnecessary  for  us  as  well  as' Kant  to 
have  to  conceive  time  as  being  in  a  straight  line  and  yet  having  no 
beginning  and  no  end.     Or  a  thing  which  no  matter  how  much  k"s 
subdivided  will  still  have  a  piece  left. 

n..vS''T^«°^  '"''"'■'^  ™P''^'  '"°"°"-  ^y  should  this  motion  be 
periodic?  Because  we  would  never  have  had  the  capacity  of  meas- 
uring time  regularly  if  something  did  not  accent  the  r^nc 

s?n  mo"  H^""""'  ''^  "°^''  ^^^^'^-^  -  ^  ^P-e  empty "f 
sun,  moon  and  stars  or  any  recurrent  motion  to  realize  how  im- 
possible it  would  have  been  for  us  under  the  circumstances  To 
gauge  day  and  night.  Something  must  accent  the  recur  eL 
must  make  the  recurring  landmark.  It  is  through  the  jolt  that  the 
presence  is  made  conscious.  ■■ 

There  remains  the  fact  that  time  is  one-dimensional,  and  of  that 
the  psychological  laboratories  approve.     We  think  of  things  ^hav 
ing  happened  back  of  us  or  to  happen  before  us. 

Now  all  that  we  have  seen  or  felt  or  tasted  or  smelt  in  our  past 
lives,  gets  shut  up  within  us  into  a  little  box  which  we  call  the  brat 


^ 


►•      n 


MARY  HALLOCK-GREENEWALT  5 

or  brain  and  nervous  organism.  This  brain  is  like  a  composite  picture 
made  on  a  sensitive  film.  It  gets  one  impression  after  another  one 
moment  after  another,  but  the  moment  a  new  picture  is  added  it 
becomes  part  of  the  old  picture,  one  with  it,  needing  no  time  for  its 
seeing  even  if  time  was  used  in  its  making.  We  see  our  lives,  any 
short  instant  we  choose  to  look  at  them,  just  as  they  are  said  to  ap- 
pear before  a  man  about  to  drown.  It  may  have  taken  years  to  make 
the  picture,  the  clock  may  have  ticked  away  myriads  of  seconds  dur- 
ing the  performance,  but  any  time  you  can  look  back  and  see  the 
thing  at  one  glance.  The  time  which  it  took  to  make  the  picture  is 
not  necessary  for  the  re-seeing  of  it. 

I  hear  Mr.  Paderewski  play  a  whole  Recital  programme,  and 
afterward  the  whole  is  before  me  as  in  one  glance;  to  hear  it  I  do  not 
have  to  say  he  played  this  in  the  first  bar  and  this  in  the  second. 
It  does  not  take  me  two  hours  every  time  I  think  that  recital  over. 
Evidently  the  real  US  within  the  brain  does  not  know  or  need 
time.     It  is,  and  that  is  all  we  can  say  of  it. 

Camille  Flammarion,  the  great  French  astronomer,  relates  this 
anecdote  in  his  book,  "The  Unknown."  He  says:  Madame  d'Es- 
perance,  whose  faculties  as  a  medium  were  extraordinary,  says  of 
one  of  her  impressions,  ''How  can  I  describe  the  indescribable? 
Time  had  disappeared.  Space  was  no  more.  I  felt  that  thoughts 
were  the  only  really  tangible  things". 

Notice  this  very  particularly,  that  whereas  time  was  present 
during  the  manufacturing  of  the  impressions  of  our  brain,  it  is  not  inex- 
tricably part  of  the  impressions,  is  not  bound  up  in  the  impression. 
Please,  for  my  sake,  keep  the  motion  of  the  world  around  the 
sun  quite  out  of  your  head,  remembering  the  man  who  would  travel, 
and  think  what  can  record  the  happenings  which  make  up  the  furni- 
ture of  the  brain  by  periodic  motion  which  records  inward  change  and 
which  is  not  itself  part  and  parcel  of  the  brain's  inward  happenings. 
Once  upon  a  day  Galileo,  then  a  student  at  Pisa,  while  sitting 
in  a  church  took  to  watching  the  chandelier.     It  swung  first  through 
a  greater  arc  and  then  through  a  smaller.     He  thought  the  same 
length  of  time  was  taken  for  all  the  excursions.     He  verified  the  fact 
by   the   only   small   regular  one-dimensional    time  measure  at  his 
command.     He  verified  the  fact  by  feeling  his  pulse.     That  one  dis- 
covery made  all  the  clocks  and  watches  possible.     They  are  based 


ft       t' 


•        • 


6 


TIME  ETERNAL 


ZtlerJhlTit   "'  ?'  P'"^"'""  ^^'"«""^  '°  'J^-  ^'"e  time  no 
matter  what  the  arc  through  which  it  travels 

..     .^^  K?  'f  ""^^^  ^^^  mechanical  effect  is  of  the  recurrent  suree  of 
new  hte  blood  on  the  brain.     Dr.  Holmes  says,  "  The  forcib  eTmpac 
of  the  four  columns  of  arterial  blood  raises  the  brain  in  normlTc^n 

t:ZZ^  '  '  '-'^  ''  -'-  ^'   ''-"^'  -   acciden~X" 
Regular  motion  has,  therefore,  accompanied  every  single  thought 

dit,on  of  time."     Before  the  brain  formed,  periodic  moSon  swin^ 
mg  m  one  direction  was  waiting  for  it.     In  L  Lily  forrthoul" 
e^^r^ce"'^  ""''''  ''"  "°^  '-^  -^"'-  -™  aTaTart  "c^t 

It  is  this  idea  which  in  the  twinkling  of  an  eye  changed  an 
abstruse  and  unintelligible  book  into    onf  more  oTless   eSy    o" 
comprehension  to  me.  led  to  the  solution  as  I   was  by  the  metro 
nome  niarks  of  musical  composition,  the  time  rate  of  verba  uttrance" 

NeedTe^:^saT;h   V'r "'  ""'"'^'"^  '""^  ^ ^  «^  "h"  "-^ 
R^o:'ZZl\^'  ''  ''''  '-'  °^  ^-^'«  Critique  of  Pure 

thi.     J'\7^       "'^"°"  ^^'  ^^^'''^^  the  brain  as  a  whole    '  It  is 
this  which  differentiates  the  question. 

feel  t^'Y"  '^'''"'  '""'"'  ''  '""'  ^h^°"«h  '^^  entire  body  you  can 
feel  the  mfluences  permeating  into  the  tissue-!      Tt,»..  a         . 

Time  makes  a  part  of  the  brain  as  a  whole      Periodin  n,«f 

of  J::!,"!!!,:  "jr„7,H™ '° ""  "r*  -* "  «'"p- 

tumgs.     une  of  them  may  be  about  Port  Arthur  in 


t 


'      1  '■ 


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V 


if^ 


.■^^ 


MARY  HALLOCK-GREENEWALT  7 

Manchuria,  another  a  murder  in  your  own  city,  a  third  an  Antarctic 
expedition.     In  that  one  instant  these   are  all   focused  mto  one 
single  unit  of  your  time,  the  unit  of  time  in  which  you  happened  to 
see  them      While  glancing  at  the  paper  you  may  have  been  tapping 
with  your  foot  or  fingers,  you  were  aware  of  what  sort  of  a  day  it 
was   its  atmosphere,  etc.     Your  nose  may  have  been  smelling  the 
bunch  of  violets  at  the  lady's  corsage  next  to  you,  you  might  pos- 
sibly have  been  smoking:  every  one  of  these  impressions  would  have 
gone    into  the   same  instant.      Clearly  one-dimensional  time  is  a 
matter  of  the  whole  brain,  and  never  belongs  to  some  part  of  it  to 
the  exclusion  of  the  other  part.     Periodic  motion  has  accompanied 
every  change  in  the  brain,  but  has  not  been  intimate  part  of  it 
The  whole  of  the  brain  has  been  made  through  the  circulation  of 
the  blood  to  move  regularly.     Internally  the  brain  has  been  fed, 
not  by  this  force,  but  by  capillary  attraction.     Here  we  have  the 
phenomena  of  regular  motion  being  an  accompaniment   of  every 
bought  without  its  being  part  and  parcel  of  that  thought.     Remem- 
ber that  I  am  talking  of  the  way  we  Mnk  of  time.     The  worlds  with 
their  suns  may  swing  in  a  motion  which  is  periodic,  which  has  a 
before  and  an  after,  but  which  does  not  progress  m  one  direction. 
That  is  not  our  time.     A  being  in  Mars  may  have  three  heads  to 
the  right  and  to  the  left  and  up  above  and  so  see  happenings  as 
being  periodic,  recording  inward  change  but  progressing  in   three 
directions;  that  would  not  be  our  time.     We  are  talking  now  of  our 
way  of  looking  at  time  and  nothing  else. 

In  talking  this  problem  over  with  a  psychologist,  he  said :  "  You 
would  have  to  show  then  that  a  sense  of  time  is  with  us  when  we 
sleep  ■■  So  far  as  that  goes,  there  is  plenty  of  evidence  that  such 
is  the  case.  People  have  been  known  to  be  able  to  wake  up  at  a 
certain  time.  They  have  been  known  to  gauge  the  time  accurately 
when  they  wake  up  during  the  night.  On  the  other  hand,  when  peo- 
ple faint  the  heart  action  gets  so  weak  that  I  have  been  told  it  was 
sometimes  almost  impossible  to  feel  any  pulse  at  the  wrist.  During 
a  fainting  spell  the  sense  of  time  is  more  or  less  lost. 

There  are  apparently  remote  and  yet  similar  matters  which  add 
proof  to  our  idea.  When  we  have  fever  the  pulse  is  much  accel- 
erated and  the  day  seems  to  pass  by  more  slowly.  The  inward  mo- 
ments are  being  ticked  off  quicker  and  therefore  the  day  seems 
longer     Under  the  excitement  of  expectancy  the  same  results  pre- 


8 


TIME  ETERNAL 


vail.  "A  watched  pot  never  boils. "  Similarly  children,  whose  pulse 
rates  are  faster,  find  the  uninteresting  hours  at  church  move  most 
tortoise-like. 

"But,  granted  all  this,"  you  will  say,  "how  do  you  explain  the 
fact  that  we  think  of  time  as  progressing  in  an  unending  line  for- 
ward into  space?" 

I  explain  it  on  this  ground,  that  addition  always  means  extension 
to  us.  If  I  have  an  apple  and  add  another  to  it  the  two  take  up  more 
room,  project  further  into  space,  than  the  one;  any  addition  means 
this.  I  hold  that  through  the  custom  of  the  brain  to  think  of 
extension  when  there  is  addition  in  finding  one  sensation  added 
to  another,  one  motion  (one-dimensional)  added  to  another,  it 
thinks  extension  whether  there  is  extension  or  not.  It  is  a  fallacy  of 
the  brain. 

It  is  more  than  possible  that  we  have  conceived  of  time  as 
conveying  us  toward  heaven  in  a  direction  opposite  to  our  feet 
because  the  brain's  pulsing  has  been  in  that  direction.  The  king- 
dom of  heaven  may  be  within  us  after  all. 

Here  we  have  compassed  with  a  simple  explanation  our  defi- 
nition of  time.  We  have  seen  that  there  is  a  phenomenon  of 
our  physical  selves  which  can  explain  why  it  is  that  we  can  conceive 
of  nothing  except  as  occurring  under  our  way  of  thinking  of  time. 
It  is  because  our  every  thought,  the  every  thought  of  our  parents 
and  grand-parents  and  their  grand-parents  back  to  the  insect 
family  or  before,  have  always  had  their  birth  under  circumstances  of 
periodic  motion,  recording  inward  change  and  thought  of  by  us  as 
progressing  forward  into  space. 

But,  you  will  say,  what  about  the  before  and  after,  the  earlier 
and  later.  We  are  living  now  and  we  die  afterwards.  Let  us 
imagine  ourselves  dead  ;  after  what  has  been  said  can  we,  with  the 
heart  stilled,  the  arteries  in  motionless  ebb,  think  that  what  is  left 
of  us  lives  in  the  time  which  the  bodily  mechanism  gave  us  ?  Re- 
member what  it  is  like  when  one  faints.  And  our  idea  of  time,  the 
idea  we  had  before  we  began  this  thinking-did  we  not  think  of  it 
as  leading  us  to  a  place  far  away  from  this? 

Why  need  our  spirits  go  anywhere  if  they  need  no  room?  As  to 
our  bodies,  do  they  not  come  right  back  again  to  what  they  were 
before,  dust  to  dust  ?— Caesar  turned  into  nourishment  for  a  flower  ; 


»?» 


i 


I, 


MARY  HALLOCK-GREENEWALT 


9 


"Alexander's  disintegrated  body  helping  to  make  the  mortar  for  a 
wall." 

Alternation  outside  of  us  does  not  bring  a  sense  of  forwardness 
into  space.  Here  is  the  point  as  it  strikes  me  in  the  whole  subject. 
It  must  be  thoroughly  understood  what  are  the  characteristic  ways  in 
which  the  before  and  after  appear  to  us  and  what  it  is  like  in  inor- 
ganic nature.  Our  bodies  grow  ;  they  disintegrate,  turn  into  other 
bodies  which  in  their  turn  disintegrate,  form  other  bodies  and  so  on 
in  an  endless  chain.  A  tree  grows.  It  is  made  into  a  chair,  the  chair 
is  burned  up,  the  gases  get  into  the  air,  new  trees  are  fed,  new 
chairs  made,  etc.  This  is  the  theory  of  conservation  of  energy,  thor- 
oughly worked  out  by  some  half-dozen  men  of  the  past  century.  All 
this  would  be  simply  change  which  brought  things  back  to  the  same 
place  again;— a  kaleidoscope;  various  images  of  the  same  things. 

Supposing  we  imagine  that  primitive  man  learned  time  from  his 
surroundings.  There  would  be  the  sun  rising  and  setting,  rising  and 
setting,  and  the  change  in  the  verdure.  But  we  have  seen,  I  think, 
that  if  the  sun  did  not  record  change  in  his  inward  experience,  there 
would  be  nothing  but  alternation,  which  would  imply  neither  change 
nor  progress  in  one  direction.  It  would  be  the  same  as  if  a  platter, 
the  same  platter,  was  turned  once  toward  you  and  then  away  from 
you. 

As  to  the  verdure,  there  is  no  change  in  the  tropical  regions. 
Man  did  not  leave  the  tropics  till  very  late  in  his  development.  But 
even  were  this  not  so,  look  at  a  landscape.  How  peaceful  and  eter- 
nal, immobile  and  unchanging  everything  looks.  How  quiet  the  in- 
ternal change  in  the  verdure.  How  irregular  the  breeze.  Could 
the  sense  of  throbbing,  pulsing  time  with  its  eternal  upward  and 
forward  motion  have  come  from  this?     I  think  not. 

It  may  be  that  in  our  finite  condition  through  some  such  sort 
of  reasoning,  clarifying  and  eliminating  of  facts  we  must  begin  to 
see  the  infinite.  "Yea,  though  worms  destroy  this  body,  yet  in  my 
flesh  shall  I  see  God." 

Mary  Hallock-Greenewai.t. 


Mi.'m"-si>'»i 


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